god – Page 2 – The Tree of Life

parasha Behaalotecha 5784

“For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage, and I sent before thee Moses, Aaron, and Miriam.” – Micah 6:4, JPS 1917 Tanach

Miriam and Aaron were co-leaders of Israel along with their brother, Moses, as well as prophets in their own right. Yet, they feel diminished by Moshe’s uniqueness, when he separated himself out from family life, in order to be more prepared to receive HaShem’s presence at all times. “And they said: ‘Hath the L-RD indeed spoken only with Moses? hath He not spoken also with us?’ And the L-RD heard it” (Numbers 12:2, JPS).

HaShem responds by rebuking Miriam and Aaron, reminding them that the level of prophecy that Moses received is such that the L-RD speaks with him face to face, and that Moses is the trusted one in all His house. He asks Miriam and Aaron, “Wherefore then were ye not afraid to speak against My servant, against Moses?” (Numbers 12:8, JPS).

Then HaShem strikes Miriam with leprosy; although, upon Moshe’s immediate plea to heal her, the L-RD heals her; yet, she is placed in quarantine for seven days. She is treated as a metzorah (similar to a leper), wherein she is removed to the outer limits of the camp. This, like any metzorah who receives the same treatment, will give Miriam time to reflect upon her criticism.

We must do the same, when we are cognizant of offending others. Too often, we speak freely, without thinking of the consequences. Moreover, we disrespect others, when we do not recognize their own integrity and uniqueness. Criticism almost always has a negative impact on the individual who is targeted; except if it is constructive feedback said out of compassion.

parasha Nasso 5784

“When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then they shall confess their sin which they have done.” – Numbers 5:6-7, JPS 1917 Tanach

According to the Talmud (Pesachim 54a), G-d created teshuvah (repentance), before the creation of the world. This teaching connotes the significance of teshuvah for tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world). In light of another passage in the Talmud (Megillah 13b), that speaks of the remedy being created before the wound, teshuvah is elevated to a panacea, an all-around cure, capable of transforming lives.

The first person to do teshuvah (repentance), as recorded in the Torah is Yehudah. He publicly acknowledged his transgression, after realizing his guilt. Also, King David, upon hearing a mashal (parable) about a rich man who had many sheep; yet, demanded the one and only sheep of a poor person for dinner, was told by the prophet that he was that man; consequently, he immediately confessed his sin. If only we had the resolve of biblical proportion to act in a decisive way, without hesitance, in recognizing our trespasses against G-d and man.

A sincere confession is necessary to diminish the influence of the yetzer hara (evil inclination), designating past ways of transgression to the past, in order to begin anew (Maimonides). Acknowledging past mistakes, and attitudes, as well as behaviors that are not in accord with a righteous way of living is an act of character, that supplements self-improvement.

“And to him that ordereth his way aright will I show the salvation of G-d” (Psalm 50:23, JPS). When we improve upon our ways, our efforts will elicit a response from Above. For, HaShem gives us the opportunity to do teshuvah, to rectify our ways, so that we may be reconciled to Him.

parasha Bechukosai 5784

Dvar Torah parasha Bechukosai 5784

“If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit” (Leviticus 26:3-4) HaShem also promises that grain and vineyard harvests will provide a constant yield, “and you will dwell in your land safely” (26:5).

Moreover, a blessing of peace in the land is promised: “And I will give peace in the land, and ye shall lie down, and none shall make you afraid” (26:6). Rashi comments, “peace counterbalances everything” (Sifra, Bechukotai, Ch. 18; sefaria.org). This may be understood to imply that without peace, there is no assurance of contentment with one’s provisions, resources, or means of livelihood.

Moreover, a person can have much gain in the world, and security brought about by an abundance of material provisions, and a steady income; however, a peace that encompasses the soul is a greater treasure to obtain, and more challenging to acquire. As is written elsewhere, “Who is a rich man? He who is content with his lot” (Pirkei Avos).

Even relationships without peace, unfortunately can turn sour. And, ultimately, peace is desirable to contain the soul. The sages relate that only peace serves as a vessel to contain all other blessings. Peace within, as well as without, will bring the ultimate completion of wholeness upon a person. Yet, peace within may be even more challenging to obtain. Our thoughts and emotions may be unruly, in need of being tamed from Above, with a blessing of peace.

May peace be fostered in our hearts with the help of HaShem, for G-d is the ultimate source of peace. When we stop searching for peace outside of ourselves, then, the inner peace bestowed upon us by HaShem will well up from within us, like the wellsprings of life (Isaiah 12:3).

“Pray for the peace of Jerusalem: they shall prosper that love thee.” – Psalm 122:6

Omer Count: Day 34 – yesod shebbe hod

foundation within humility

The foundation of humility in our lives is mentioned by the Rambam, in his letter. He recommends distancing ourselves from anger. This will lead toward the quality of humility becoming imbued in the heart. The means that he gives for a practical manner to protect against anger is to always speak gently to all people. How much moreso to parents, grandparents, and the elderly in general? (a rhetorical question, meant to prompt us to do so).

Since many people’s relationship and feelings toward G-d is based upon their relationship to their parents, honoring our parents should also lead toward humility toward HaShem. The Ramban explains that in general, humility leads toward yiras HaShem (awe, reverence and respect toward G-d). So, humility can serve as a stepping-stone to a foundational aspect of yiddishkeit: yiras HaShem.

If we focus on improving our character, one step at a time, the goal will not seem so distant. Talking to others in a gentle manner can serve to help us place one foot in front of the other on the road to humility.

parasha Behar 5784

“And the L-RD spoke unto Moses in Mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a Sabbath unto the L-RD.” – Leviticus 25:1-2, JPS 1917 Tanach

The Torah, specifically, mentions that the commandment of Shemitah, wherein the land is to lie fallow every seven years, “a Sabbath unto the L-RD,” was given on Mount Sinai. Why is this particular commandment, singled out, as being given at Mount Sinai? The Sages say, that this serves as a reminder that all the commandments, not only the Decalogue – the Ten Commandments – were given at Sinai. Yet, this still does not answer the question, why is the commandment of Shemitah given prominence?

Shemitah is a commandment that requires strong emunah (faith): for it is the trust in HaShem to provide enough crops in the previous year, to eat, while the land lies fallow, until the third year, when the harvest arrives. Emunah (faith), the essential element that was initially exhibited at Sinai, when B’nei Yisrael committed to observing the commandments, before actually hearing them (na’aseh v’nishmah) is exemplified in regard to the commandment of Shemitah.

This faith is integral to receiving the commandments on Sinai, inasmuch that G-d guarantees that during the seventh year, when the land lies fallow, He provides enough food from the previous year, to last throughout the seventh year, as well as the next year, when the crops are being planted. Only HaShem could make this guarantee; so, we see the connection.

Omer Count: Day 27 – Foundational Truths

Yesod shebbe Netzach: Foundation of Victory

How well am I able to maintain an active participation in the foundational truths of my life? Do I only have an intellectual understanding of those truths? Or, am I able to ground those truths within the framework of my everyday life? Moreover, when faced with challenges, within and without, how well will that foundation prove to support the overall structure of my belief and practice?

The stronger my foundation, the greater my ability to endure the storms of life. If my foundation is like a house built upon a rock, then it will be more secure than a foundation built upon sand. A solid foundation is one that will withstand the changing seasons, because the underlying principles are founded upon timeless truths. Yet, a foundation built upon the shifting sands of societal norms will not last. Without a firm foundation we will sink into this quagmire of confusion. Without building blocks that will provide a sure foundation, a structure built upon empty truths, ultimately, will not be established.

The measure of strength of a foundation may very well be its resistance to change; therefore, only time-tested truths will ultimately prevail. The establishment of any foundation that is not in accord with those truths will ultimately fail to provide the shelter that only can only be provided through what is Heaven sent.

Omer: Day 25 – One Life to Live

Netzach shebbe Netzach: Victory within Victory:

(The attribute of netzach may also be rendered as endurance).

Our place in this world, and our time in eternity is sweetened by the victory of life over death, as mentioned in the Book of Isaiah. “He will swallow up death for ever; and the L-RD G-D will wipe away tears from off all faces” (Isaiah 25:8, JPS 1917 Tanach).

G-d has placed eternity in our hearts, so that we might have a glimpse of eternity within us. We are able to aspire towards that eternity, having sensed a time and place of continual existence in our heart. Otherwise, what reward will we have at the end of a life well-lived? If we endure the challenges of this life, only for the sake of monetary gain, pleasure, or posterity, then we are being misled by the false promises of this world.

“This world is like a vestibule before the world to come; prepare yourself in the vestibule, that you mayest enter into the banquet hall” (Pirkei Avos 4:21). We are to prepare ourselves, through the refinement of our character, and living a morally upright life, according to G-d’s standard, for the sake of obtaining a good place in Olam Haba (the World to Come).

parasha Emor 5784 – Time & Place

The Ubiquity of the Sabbath

“It is a Shabbat for the L-RD, in all your dwelling places.”

– Leviticus 23:3

Why does the Torah specify, “in all your dwelling places?” Ibn Ezra comments, “In your country and outside of your country, at home and on the way” (sefaria.org). Sforno writes, that the specification “indicates that the commencement and conclusion of the Sabbath depends on the local times of day and night, not on a central location” (sefaria.org).

And Chizkuni notes that “the Sabbath laws apply regardless of whether you are in the Holy Land or in exile” (sefaria.org). Within the framework of this line of reasoning, the Sabbath, as Abraham Heschel points out, is a time designation, regardless of place.

Therefore, whereas the moadim are mentioned in the previous verse, some significance can be understood, in regard to the Sabbath. Perhaps, it is as if to imply that on the moadim, when you travel to Jerusalem, to observe the shalosh regalim, three holidays in Jerusalem, these are considered Sabbaths, and must also be observed as Shabbat, outside of Jerusalem, as well, for all who are unable to make the journey to Jerusalem.

This would have relevancy to the Jews living outside of Israel, after the dispersions, beginning with the Babylonian exile, as well as the Roman exile. Furthermore, this has primary relevance for us today, as well. For, only in Jerusalem, do the moadim become holidays observed in both time and place, according to Torah.

Even though we observe, for the most part, these holidays in the synagogue today, this was not the original intention, and is only a modern substitute, in lieu of all of the Yehudim being gathered back into Israel. Yet, when Moshiach reigns from Jerusalem, we may all observe the holidays in time and place.

Omer Count: Day 22- chesed shebbe netzach

chesed shebbe netzach – the endurance of kindness

the continuity of the quality of kindness can only be approached as an ideal. Yet, HaShem, through His attribute of chesed, shows kindness toward us, even when we do not necessarily deserve to be treated with kindness from G-d. Sometimes, He will show His kindnesses to us, in order to win us over through His expression of love toward us. We may also show love in return towards Him through our obedience. To endure in right relationship towards Him, is no easy task; rather, G-d recognizes that we need to keep being drawn back to Him by some reminder, effort, or kindness on His part.

Chesed (kindness) may also be applied in our relationship to self and others. If we are kind to ourselves, we are more likely to treat others in the same manner; as is mentioned in Torah, to love your fellow human being as yourself (Leviticus 19:18). To extend love outwards beyond family and friends may seem like an impossibility; yet, the idea can at least be kept in mind, the next time, a challenging situation might occur. Instead of responding to others, whether family friends, or acquaintances in annoyance when something is less than perfect in our lives, remember that any relationship’s endurance is dependent on kindnesses.

Expressions of kindness are important. Kindness is more than a feeling. A smile, a kind act, or overlooking the other person’s faults: all of these and more will contribute to the endurance of a relationship.

note: The counting of the Omer serves as a spiritual journey. We are called upon to leave our own personal limitations behind us, as we travel on the path of freedom, away from the influence of negativity in our lives. This is a forty-nine day journey, a self improvement plan, between Passover and Shavuot. Each of the seven weeks corresponds to one of the seven middos (character traits) that we will have the opportunity to improve upon in our lives.

My personal reflections on each day’s combination of middot are not meant to be comprehensive; they are not based upon any one particular system. Nor, may my insights be characterized as authoritative, because I am a student, not a teacher. I simply hope to inspire others to delve into an exploration of their own personality, for the sake of tikkun hanefesh (rectification of the soul).

parasha Kedoshim 5784

“And G-d created man in His own image, in the image of God created He him; male and female created He them” (Genesis 1:27, JPS). We are created b’tzelem Elokim – in the image of G-d – as is written. We are to imitate G-d, in a sincere effort to live up to that image. In specific, we should focus our efforts on an attempt to approach His level of holiness, even if this may not seem like it is within our own power to do so.

“Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the L-RD your G-d am holy” (Leviticus 19:2, JPS). The question may be asked, relevant to the theme of obtaining kedushah (holiness) in our lives, how are we even able to approach the level of G-d’s holiness? We may understand this level of holiness as an ideal standard, that we are to set as our goal. Yet, its attainment is by no means easy, nor even possible without HaShem at the helm of our ship, guiding our way upon the ocean of life.

The opening verse, “You shall be holy, because HaShem your Gd is holy,” serves as a guiding principle, that continues to be expounded upon throughout the rest of the parasha. The principle of holiness is applied even to what might otherwise be considered as the mundane affairs of mankind. For example, consider the following commandment:

“Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure” (Leviticus 19:35, JPS 1917 Tanach). The Torah calls for “equal weights and measures.” As is mentioned elsewhere, “Divers weights, and divers measures, both of them alike are abomination to the L-RD” (Proverbs 20:10, JPS 1917 Tanach). Although, we are not all merchants, called to right business practices, this commandment may be considered in regard to the positive character trait of honesty. Many others follow.